Hence it is that the discharge of the debtor doth not immediately follow the payment of the debt by Christ; not because that payment is refusable, but because in that very covenant and compact from whence it is that the death of Christ is a payment, God reserveth to himself this right and liberty to discharge the debtor when and how he pleaseth, — I mean as to times and seasons: for otherwise the means of actual freedom are procured by that payment, though not considered merely as a payment, which denotes only satisfection, but as it had adjoined merit also.
Therefore, that principle much used and rested on by Mr Baxter in the business of satisfaction, to obviate this very difficulty of a not immediate discharge, if Christ paid the debt, — namely. That the satisfaction of Christ is a refusable payment, — which he presseth, pp. 149, 150, is neither true in itself nor accommodate to this difficulty. Not true ; for.
The suffering of Christ may be considered either, —
(1.) Absolutely, as in itself, alistracting from the consideration of any covenant or compact thereabout; and so it cannot be said to be a refusable payment; not because not refusable, but because no payment. That any thing should have any such reference unto God as a payment or satisfaction, whether refusable or other- wise, is not from itself and its own nature, but from" the constitution of God alone. Between God and the creature there is no equality, — not so much as of proportion. Christ, in respect of his human nature, though vinited to the Deity, is a creature, and so could not absolutely satisfy or merit any thing at the hand of God ; I mean, with that kind of merit Avhich ariseth from an absolute proportion of things. This merit can be found only among creatures, and the advancement of Christ's humanity takes it not out of that number. Neither, in this sense, can any satisfac- tion be made to God for sin. The sinner's own undergoing the penalty neither is satisfaction in the sense whereof we speak, neither can it properly be said to be so at all ; no more than a thing [can be said] to be done which is endlessly in doing.
(2.) It may be considered with reference unto God's constitution and determi- nation, predestinating Christ unto that work, and appointing the work by liim to be accomplished to be satisfactory; equalling, by that constitution, the end and the means. And thus the satisfaction of Christ, in the justice of God, was not refus- able, the wisdom, truth, justice, and suitable purpose of God being engaged to the contrary.
This distinction is not accommodate to this difficulty; the sole reason thereof l)eing what was held out before, — of the interest of God's sovereign right to the bestowing of purposed, purchased, promised blessings, as to times and seasons, according to the fi'ee counsel of his own will.
Hence, then, it is that God, in the Scripture, upon tlie death of Christ is said to
THE IMMEDIATE EFFECT OF CHRIST'S DEATH. 459
be reconciled, to be returned unto peace with tl^^em for whom he so died, the enmity being slain and peace actually made, Eph. ii. 14-16, Col. i, 20; because he now will and may, suitably to his justice, wisdom, and appointment, make out unto them for whom the atonement was made all the fruits of love, peace, and amity, Heb. ii. 17; Rom. v. 10, 11 ; 2 Cor. v. 19.
The objection unto this, " How, then, can God deny us the present possession of heaven?" used by Mr Baxter, p. 157, is not of any force, the whole disposal of these things being left to his own j^leasure.
And this is the scheme which, upon the death of Christ, we assign unto God: He is atoned, appeased, actually reconciled, at peace, with those for whom Christ died; and in due time, for his sake, will bestow upon them all the fruits and issues of love and renewed friendship.
This, possibly, may give some light into the immediate effect of the death of Christ; which though I shall not purposely now handle, yet Mr Baxter, with much diligence, having employed himself in the investigation thereof, I shall turn aside a Uttle to consider his assertions in this particular.
CHAPTER IX.
A digression concerning the immediate effect of the death of Christ.
" It is one of the greatest and noblest questions in our controverted divinity, What are the immediate effects of Christ's death ? He that can rightly answer this, is a divine indeed, and, by help of this, may expedite most other controversies about redemption and justification. In a word, the effects of redemption under- taken could not be upon a subject not yet existent, and so no subject, though it might be for them. None but Adam and Eve were then existent ; yet as soon as we do exist, we receive benefit from it. The suspending of the rigorous execu- tion of the sentence of the law is the most observable immediate effect of the death of Christ; which suspension is some kind of deliverance from it." Thus far Mr Baxter, thes. 9, expUcat. p. 67.
There are scarce more hues than mistalces in this discourse; some of them may be touched on : —